THE ISLAMIC GIFT ECONOMY: A BRIEF CONCEPTUAL OUTLINE1 by Adi Setia2 Introduction The Islamic Gift Economy (IGE) can be envisioned as an integrative economic system based on the operative principles of cooperation (ta‘Āwun), mutual consent (‘an tarĀăin/murĀăĀtin) and partnership (mushĀrakah), and these are in turn founded on the principal ethics of raĄmah (mercy), gratitude (shukr), generosity (karam/iĄsĀn) and moderation (tawĀzun/‘iffah), khilĀfah (trusteeship). IGE’s foundational psycho- cosmological outlook is expressed in the belief that (i) the natural and cultural resources of the world are abundant while (ii) the material needs, wants and desires of human beings are limited and should be limited. The natural and cultural resources of the world seen as blessings and bounties from the Merciful Creator (ni‘am/ĀlĀ’ al-KhĀliq) are abundant and even unlimited in principle because wa in ta‘uddĈ ni‘mataLlĀhi la tuĄsĈhĀ: “if you would count the bounty of AllĀh you cannot exhaust it.”3 Viewed in the light of belief (ąmĀn), these resources are gifts and favours (ĀlĀ’) from the realm of transcendence to which the human ethico- cognitive response is gratitude (shukr) which in turn results in contentment (qanĀ‘ah), hence man will take according to his need but not his greed, for because of abundance there is no anxiety over scarcity that feeds greed (ćamaĂ) and accumulation (takĀthur/jam Ăal-mal wa taĂdąduhu).4 Moreover, shukr itself becomes an existential state of being generative of abundance (ziyĀdah) both material and spiritual, for la’in shakartum 1 This is a revised, extended and fully documented version of the original paper delivered in power point format at three separate waqf workshops in Johannesburg, Durban and Capetown, organized by the National Awqaf Foundation of South Africa (NAFSA) between August 1 to August 8 2009. My thanks are due to the many committee members of NAFSA who have made my 10-day visit so enjoyable and fruitful, especially to Mr. Zeinoul Abedien Cajee, NAFSA’s founding Chief Executive Officer, for his gracious invitation to me to be guest-trainer at these wonderful workshops in which I was able to share and exchange my views on waqf and the Islamic gift economy with many ulamas, intellectuals, professional business people and civic society activists. The original paper and related articles are published for limited circulation in the booklet, Adi Setia & National Awqaf Foundation of South Africa, Islamic Gift Economy and Selected Articles, and Waqf Institutions (Durban, South Africa: Friday Forum, 2009). 2 Associate Research Fellow, Institute for Mathematical Research (INSPEM), Malaysia. Email: [email protected]. 3 IbrĀhąm: 34. All translations of Qur’anic verses based on Muhammad Marmaduke Pickthall, The Glorious Qur’an: Text and Explanatory Translation (Makkah: Muslim World League, 1977). 4 al-TakĀthur: 1; al-Humazah: 2. la’azidannakum = “verily, if you give thanks, I will indeed give you more.”5 Thus by definition, Islamic economics is an economics of abundance, and never an economics of scarcity.6 Seen however in the secular darkness of disbelief and ingratitude (kufr) these resources will be cut off from their transcendent, spiritual source, and hence restricted to their limited, purely quantitative level of being, hence man will view these resources as limited and scarce, despite its actual abundance, and they will then engage in mutual, unending competition over them out of anxiety over their perceived scarcity: al-shayćĀnu yaĂidukum al-faqra wa ya’murukum bi al-faĄshĀ’i wa AllĀhu yaĂidukum maghfiratan minhu wa faălan = “the devil promises you destitution and enjoins on you lewdness, but AllĀh promises you forgiveness from Him with bounty.”7 Without belief, man will, out of anxiety, take these resources according to his greed (ćamaĂ) without any sense of recognition as to their true, transcendent source, which in turns results in ingratitude (kufr al-niĂmah) and hence loss of contentment, leading to an existential state of perpetual anxiety and endless yearning: wa la’in kafartum inna ĂazĀbą la shadąd = “but if you are thankless, then indeed my punishment is dire.”8 It interesting to note in this respect that the Australian economist, Clive Hamilton, has referred in his book to this state of perpetual anxiety and endless yearning that is never satisfied as a disease called Affluenza: When Too Much is Never Enough,9 though he wasn’t at all referring to the Islamic perspective on the situation, which in itself is of some significance since then there’s much hope for what my friend Faizel Katkodia has referred to as a cross-cultural “convergence on commonalities”10 in the quest toward finding common solutions to the common problems of humankind. Thus, Muslims, if they are sensitive to the Worldview of Islam,11 cannot agree with the standard secular definition of economics that more or less say that it is the 5 IbrĀhąm: 7. 6 As a matter of fact, some futurist western thinkers are already thinking, in their own way, along these lines of abundance, as in Barry Carter, Infinite Wealth: A New World of Collaboration and Abundance in the Knowledge Era (Boston: Butterworth-Heinemann, 1999). 7 al-Baqarah: 268. 8 IbrĀhąm: 7. 9 (Crow’s Nest, NSW: Allen & Unwin, 2005). His other book along this line of analysis is The Growth Fetish (Crow’s Nest, NSW: Allen & Unwin, 2003), which, from the Islamic point of view, would be the fetish or obsession with takĀthur/jamĂ al-mĀl = growth/wealth accumulation. See also his interesting The Mystic Economist (ACT Australia: Willow Park Press, 1995). 10 Recent personal communication by email. He is in fact planning a doctoral study to elaborate further on this “convergence.” 11 On this, see Syed Muhammad Naquib al-Attas, Prolegomena to the Metaphysics of Islam: An Exposition of the Fundamental Elements of the Worldview of Islam (Kuala Lumpur: ISTAC, 2001); and his important Islam and Secularism (Kuala Lumpur: ISTAC, 1993). Cf. Serge Latouche, The Westernization of the World (London: Polity Press, 1995). study of “the allocation of scarce, limited resources to fulfill the unlimited desires of man.” This is because this and similar definitions of economics in the standard textbooks12 used throughout the world are based on two basic mistaken and largely unexamined, dogmatic assumptions, one cosmological and the other psychological. The cosmological assumption, as implicit in the phrase “limited reources,” is that nature is purely material without a transcendent source of being and renewal, and hence it must be a closed system and hence finite and limited. The psychological assumption, as implicit in the phrase “unlimited desires,” makes a claim about the nature of man, that he is limited to his physical self without deeper spiritual substance and higher aspirations, and hence he lives only to realize his material desires and to create new desires, thus leading, from the Islamic point of view, to his seduction into “rivalry in worldly increase” as the only goal of his purely temporal life: alhĀkum al-takĀthur ĄattĀ zurtum al-maqĀbir (“rivalry in worldly increase distracts you until you visit your graves”).13 In contrast, Muslims believe that (i) both nature and culture and their resources have a transcendent source of being, regeneration and renewal, and hence natural and cultural resources are not limited in respect of that transcendent source of renewal and regeneration, but rather they are abundant: wa ĀtĀkum min kulli mĀ sa’altumĈhu = “and He gives you of all that you ask of him;”14 and that (ii) man’s self is both physical and spiritual in which the physical serves the spiritual,15 hence man voluntarily limits his material desires through cultivating the self-discipline of zuhd (spiritual detachment and economic downshifting) in order that he might better realize his higher and truer spiritual desires or aspirations, or pursue his material needs only in the context of higher, more encompassing non-material needs. Thus man’s material needs and wants are limited by virtue of his own self-realization of his higher, spiritual (i.e., intellectual, ethical and moral) calling, which transcends the temporal life of the world: bal tu’thirĈna al-ĄayĀta al-dunyĀ wa al-Ākhiratu khayrun wa abqĀ = “Indeed, you prefer the life of the world, but the Hereafter is better and more lasting.”16 This foundational Islamic cosmo-psychological outlook has deep and far reaching implications for how we should understand and engage both Islamic and 12 Such as N. Gregory Mankiw, Principles of Economics, 3rd ed. (Mason, Ohio: Thompson South Western, 2004), 4, where he says that economics is “the study of how society manages its scarce resources.” Another popular textbook is Paul A. Samuelson & William D. Nordhaus, Economics, 18th ed. (New York: McGraw- Hill, 2005), 4, where they say that “economics is the study of how society uses scarce resources to produce valuable commodities and distribute them among different people,” and that “given unlimited wants, it is important that an economy makes the best use of its limited resources.” (all emphases added). 13 al-TakĀthur: 1—2. 14 IbrĀhąm: 34. 15 As elaborated in Syed Muhammad Naquib al-Attas, The Nature of Man and the Psychology of the Human Soul: A Brief Outline and Framework for an Islamic Psychology and Epistemology (Kuala Lumpur: ISTAC, 1990). 16 al-AĂlĀ: 16—17. Western economics. Muslims need to be critically and creatively self-conscious about these two cosmo-psychological principles in order to formulate an authentic, integrative Islamic economic system that is viable in the contemporary age, namely one that is autonomous and can stand and prosper on its own principles while in constructive engagement with the West, instead of one that is coopted, wittingly or unwittingly, into the mainstream, neoliberal economic system, as is largely the case with what currently goes by the name of Islamic Banking & Finance (IBF).17 This foundational consideration brings us to the notion of the Islamic Gift Economy and the manner in which we should go about defining it and outlining its general conceptual and operative parameters.